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  1. Three Principles of Buddhist Ethics. Free Will, the Power of Reason and Bodhicitta.Maša Gedrich - unknown - Phainomena 72.
    Buddhist ethics is essentially determined by a striving for liberation of suffering and for the lasting happiness of Buddhahood. As all phenomena, happiness and suffering are subject to the law of cause and effect, one therefore attains happiness through generating the causes of it and abandoning the causes of suffering. In his or her liberation, a being does not depend on external being but on his or her own mental abilities, which include responsibility and critical thinking. The Buddha Nature is (...)
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  2. A Buddhist Response to Ankur Barua: ‘Liberation in Life: Advaita Allegories for Defeating Death’.Bronwyn Finnigan - forthcoming - In Yujin Nagasawa & Mohammad Saleh Zarepour (eds.), Global Dialogues in the Philosophy of Religion: From Religious Experience to the Afterlife. Oxford University Press.
    This book chapter provides a Buddhist response to Ankur Barua's (forthcoming) account of how Śaṃkara’s Advaita Vedanta is consistent with morality.
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  3. The Secular Hedonism of the Cārvākas.Pradeep P. Gokhale - 2024 - In Michael Hemmingsen (ed.), Ethical Theory in Global Perspective. Albany: SUNY Press. pp. 109-124.
    An accessible introduction to Cārvāka moral philosophy.
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  4. Virtue Ethics in Early Buddhism.Damien Keown - 2024 - In Michael Hemmingsen (ed.), Ethical Theory in Global Perspective. Albany: SUNY Press. pp. 59-76.
    An accessible introduction to early Buddhist ethical theory and its relationship to virtue ethics.
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  5. The Highest Good in the Nicomachean Ethics and the Bhagavad Gita: Knowledge, Happiness, and Freedom.Roopen Majithia - 2024 - London: Bloomsbury Academic.
    This open access book presents a comparative study of two classics of world literature, offering the first sustained study of what unites and divides the Nicomachean Ethics and the Bhagavad Gita. -/- Asking what the texts think is the nature of moral action and how it relates to the highest good, Roopen Majithia shows how the Gita stresses the objectivity of knowledge and freedom from being a subject, while the Ethics emphasizes the knower, working out Aristotle’s central commitment to the (...)
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  6. Dispositions, Virtues, and Indian Ethics.Andrea Raimondi & Ruchika Jain - 2024 - Journal of Religious Ethics.
    According to Arti Dhand, it can be argued that all Indian ethics have been primarily virtue ethics. Many have indeed jumped on the virtue bandwagon, providing prima facie interpretations of Hindu, Jain, and Buddhist canons in virtue terms. Others have expressed firm skepticism, claiming that virtues are not proven to be grounded in the nature of things and that, ultimately, the appeal to virtue might just well be a mere façon de parler. In this paper, we aim to advance the (...)
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  7. Biotechnology and ethics in India.Jyoti Dineshrao Bhosale - 2023 - In Purusottama Bilimoria & Amy Rayner (eds.), The Routledge companion to Indian ethics: women, justice, bioethics and ecology. Abingdon, Oxon: Routledge.
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  8. The Routledge companion to Indian ethics: women, justice, bioethics and ecology.Purusottama Bilimoria & Amy Rayner (eds.) - 2023 - Abingdon, Oxon: Routledge.
    This companion volume focuses on the application and practical ramifications of Indian ethics. It reports on contemporary wide-ranging social and communal challenges facing people in such diverse areas as women and ethics, politics, justice, bioethics and ecology. As a contemporary volume, it builds linkages between existing theories and emerging issues, problems and questions in today's India. The volume brings together contributions from philosophers and contemporary thinkers on practical ethics, exploring both the scope as well as boundaries or limits of ethics (...)
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  9. Buddhist Ethics and the Bodhisattva Path: Śāntideva on Virtue and Well-Being.Stephen Harris - 2023 - Bloomsbury.
    Santideva's 8th century Mahayana Buddhist classic, the Guide to the Practices of Awakening (Bodhicaryavatara), has been a source of philosophical inspiration in the Indian and Tibetan traditions for over a thousand years. Stephen Harris guides us through a philosophical exploration of Santideva's masterpiece, introducing us to his understanding of the compassionate bodhisattva, who vows to liberate the entire universe from suffering. Individual chapters provide studies of the bodhisattva virtues of generosity, patience, compassion, and wisdom, illustrating the role each plays in (...)
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  10. Is controlled śakti to the bharatanāṭyam practitioner as uncontrolled śakti is to the devadāsī?Sandra Sattler - 2023 - In Purusottama Bilimoria & Amy Rayner (eds.), The Routledge companion to Indian ethics: women, justice, bioethics and ecology. Abingdon, Oxon: Routledge.
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  11. Buddhist Ethics as a Path: A Defense of Normative Gradualism.Javier Hidalgo - 2022 - Philosophy East and West 72 (2):335-354.
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  12. A Chariot Between Two Armies: A Perfectionist Reading of the Bhagavadgītā.Paul Deb - 2021 - Philosophy East and West 71 (4):851-871.
    Interpretations of the ethical significance of the Bhagavadgītā typically understand the debate between Arjuna and Kṛṣṇa in terms of a struggle between consequentialist and deontological doctrines. In this paper, I provide instead a reading of the Gītā which draws on a conception of moral thinking that can be understood to cut across those positions – that developed by Stanley Cavell, which he calls ‘Emersonian Moral Perfectionism’. In so doing, I emphasise how Kṛṣṇa’s consolation of Arjuna can centrally and fruitfully be (...)
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  13. In Search of Buddhist Virtue: A Case for a Pluralist-Gradualist Moral Philosophy.Oren Hanner - 2021 - Comparative Philosophy 12 (2):58-78.
    Classical presentations of the Buddhist path prescribe the cultivation of various good qualities that are necessary for spiritual progress, from mindfulness and loving-kindness to faith and wisdom. Examining the way in which such qualities are described and classified in early Buddhism—with special reference to their treatment in the Visuddhimagga by the fifth-century Buddhist thinker Buddhaghosa—the present article employs a comparative method in order to identify the Buddhist catalog of virtues. The first part sketches the characteristics of virtue as analyzed by (...)
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  14. Social Significance of Ashrama System: Lessons from Indian Knowledge Traditions.Anil Kumar - 2021 - Shodh Sanchar Bulletin 11 (41):46-51.
    The concept of the Ashrama system stands as a foundational element within the Indian societal structure yet finds limited discourse within contemporary society. This article delves into the enduring relevance of the ancient Hindu ashrama system in modern society. Analysing the four life stages – Brahmacharya, Grihastha, Vanaprastha, and Sanyasa, the study navigates their philosophical underpinnings and their applicability in today’s intricate societal landscape. It highlights that each ashrama is relevant to a person’s development, individual faculties and society. The article (...)
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  15. Moral values: Indian perspective.Satyavrat Sastri - 2021 - Delhi, India: Shivalik Prakashan.
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  16. Where Do Those Beautiful Ladies and Wolf’s Footprints Lead Us? The Mādhyamikas on Two Cārvāka/Lokāyata Stanzas [Part 3 of 3].Krishna Del Toso - 2021 - Annali Sezione Orientale 81:123–143.
    This is the third and final part of a study focused on the Madhyamaka accounts of the Cārvāka/Lokāyata so-called “wolf’s footprint” stanza and tale, and “beautiful lady” stanza. In particular, this paper discusses Jayānanda’s short account of the tale and the stanzas contained in his Madhyamakāvatāraṭīkā on Candrakīrti’s Madhyamakāvatārabhāṣya. The Tibetan edition and English translation of Jayānanda’s relevant passages are also provided.
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  17. Introduction toJoural of Dharma Studiesissue on Ecology and Dharma.Kenneth R. Valpey & Christopher Fici - 2021 - Journal of Dharma Studies 4 (1):1-4.
    Here we introduce the theme of this issue of the Journal of Dharma Studies, namely, Dharma and Ecology, and give brief introductions to each article in the issue.
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  18. Il movimento del concetto: azione marziale, competizione e sacrificio nell'India antica.Krishna Del Toso - 2020 - In Marcello Ghilardi (ed.), Filosofia delle arti marziali. Mimesis. pp. 47-71.
    Krishna Del Toso offre una penetrante analisi della cultura indiana sotto la particolare prospettiva della pratica marziale e della dimensione agonistica, riconducendole alla grande matrice di senso che è l’azione sacrificale sullo sfondo del grande testo classico Ṛgveda.
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  19. आचार्य समन्तभद्र विरचित "स्तुतिविद्या" Ācārya Samantabhadra’s Stutividyā (विजय कुमार जैन).Vijay K. Jain (ed.) - 2020 - Dehradun: Vikalp Printers.
    जिनशासन प्रणेता आचार्य समन्तभद्र (लगभग दूसरी शती) ने इस ग्रंथ "स्तुतिविद्या" में, जिसका अपरनाम "जिनशतक" अथवा "जिनस्तुतिशतं" है, अत्यंत अलंकृत भाषा में चतुर्विंशतिस्तव किया है। यह गूढ़ ग्रंथ आचार्य समन्तभद्र के अपूर्व काव्य-कौशल, अद्भुत व्याकरण-पांडित्य और अद्वितीय शब्दाधिपत्य को सूचित करता है। जिनेन्द्र भगवान की स्तुति करने का कारण यही है कि उनके द्वारा प्रतिपादित मोक्षमार्ग की अमोघता और उससे अभिमत फल की सिद्धि को देखकर उसके प्रति हमारा अनुराग (भक्तिभाव) उत्तरोत्तर बढ़े जिससे हम भी उसी मार्ग की आराधना-साधना करते (...)
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  20. Readings of Sāntideva's Guide to Bodhisattva Practice ed. by Jonathan C. Gold and Douglas S. Duckworth.Amod Lele - 2020 - Philosophy East and West 70 (2):1-4.
    Śāntideva's Bodhicaryāvatāra is an extraordinary text. Its ethical arguments, with their metaphysical grounding, are among the most explicit in classical Indian literature. This fact alone is sufficient to place the BCA among the most important texts of classical Indian philosophy. But the BCA's importance goes well beyond philosophy as such, as the Readings volume reviewed here shows amply: it is a work of poetic and literary brilliance with ritual and meditative significance in Tibet and elsewhere. (There is nothing wrong with (...)
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  21. Redefining ‘isolation’ in the wake of Covid-19: a discussion from Indian context.Piyali Mitra - 2020 - Philosophy Today-Concept of Isolation in Indian Thought.
    Community forms a crux of human living. In the wake of pandemic like Covid-19 to avoid community transmission what is most required of a responsible community member is to follow physical distancing to curb the spread of the infectious disease and this may lead to a feeling of isolation and loneliness. But this essay speaks of isolation with a positive connotation. It talks of isolation as solitude as the Indian philosophy also speaks extensively about this sense of self-contemplation and reflection (...)
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  22. Climate Engineering From Hindu‐Jain Perspectives.Pankaj Jain - 2019 - Zygon 54 (4):826-836.
    Although Indic perspectives toward nature are now well documented, climate engineering discussions seem to still lack the views from Indic or other non‐Western sources. In this article, I will apply some of the Hindu and Jain concepts such as karma, nonviolence (Ahiṃsā ), humility (Vinaya ), and renunciation (Saṃnyāsa ) to analyze the two primary climate geoengineering strategies of solar radiation management (SRM) and carbon dioxide removal (CDR). I suggest that Indic philosophical and religious traditions such as Hinduism, Buddhism, and (...)
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  23. The Philosophy of the Bhagavad Gītā: A Contemporary Introduction by Keya Maitra.Malcolm Keating - 2019 - Philosophy East and West 69 (3).
    As Richard Davis notes in his recent The Bhagavad Gītā: A Biography, this important text has by now been translated over three hundred times in English alone.1 Given this embarrassment of riches, and the relative poverty for other crucial works of South Asian philosophy, why would anyone translate the Gītā yet again? In the introduction to her new translation, Philosophy of the Bhagavad Gītā: A Contemporary Introduction, Keya Maitra gives an important, primarily pedagogical rationale: she hopes that her book will (...)
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  24. Disengaged Buddhism.Amod Lele - 2019 - Journal of Buddhist Ethics 26:240-89.
    Contemporary engaged Buddhist scholars typically claim either that Buddhism always endorsed social activism, or that its non-endorsement of such activism represented an unwitting lack of progress. This article examines several classical South Asian Buddhist texts that explicitly reject social and political activism. These texts argue for this rejection on the grounds that the most important sources of suffering are not something that activism can fix, and that political involvement interferes with the tranquility required for liberation. The article then examines the (...)
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  25. Jainism and Environmental Ethics: An Exploration.Piyali Mitra - 2019 - Journal of the Indian Council of Philosophical Research 36 (1):3-22.
    In this paper, an attempt has been made to examine some of the key concepts of Jaina religion from an environmental perspective. The paper focuses on Jain’s parasparopagraho jīvānām or interconnectedness. The common concerns between Jainism and environmentalism constituted in a mutual sensitivity towards living beings, a recognition of the interconnectedness of life forms and a programme to augment awareness to respect and protect living systems. The paper will also investigate how ahiṃsā or non-violence is understood in the Jain community (...)
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  26. A Nirvana that Is Burning in Hell: Pain and Flourishing in Mahayana Buddhist Moral Thought.Stephen E. Harris - 2018 - Sophia 57 (2):337-347.
    This essay analyzes the provocative image of the bodhisattva, the saint of the Indian Mahayana Buddhist tradition, descending into the hell realms to work for the benefit of its denizens. Inspired in part by recent attempts to naturalize Buddhist ethics, I argue that taking this ‘mythological’ image seriously, as expressing philosophical insights, helps us better understand the shape of Mahayana value theory. In particular, it expresses a controversial philosophical thesis: the claim that no amount of physical pain can disrupt the (...)
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  27. Madhyamaka Ethics.Bronwyn Finnigan - 2018 - In Daniel Cozort & James Mark Shields (eds.), Oxford Handbook of Buddhist Ethics. Oxford University Press. pp. 162-183.
    There are two main loci of contemporary debate about the nature of Madhyamaka ethics. The first investigates the general issue of whether the Madhyamaka philosophy of emptiness is consistent with a commitment to systematic ethical distinctions. The second queries whether the metaphysical analysis of no-self presented by Śāntideva in his Bodhicaryāvatāra entails the impartial benevolence of a bodhisattva. This article will critically examine these debates and demonstrate the ways in which they are shaped by competing understandings of Madhyamaka conventional truth (...)
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  28. Moral Agency and the Paradox of Self-Interested Concern for the Future in Vasubandhu’s Abhidharmakośabhāṣya.Oren Hanner - 2018 - Sophia 57 (4):591-609.
    It is a common view in modern scholarship on Buddhist ethics, that attachment to the self constitutes a hindrance to ethics, whereas rejecting this type of attachment is a necessary condition for acting morally. The present article argues that in Vasubandhu's theory of agency, as formulated in the Abhidharmakośabhāṣya (Treasury of Metaphysics with Self-Commentary), a cognitive and psychological identification with a conventional, persisting self is a requisite for exercising moral agency. As such, this identification is essential for embracing the ethics (...)
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  29. Buddhism as Reductionism: Personal Identity and Ethics in Parfitian Readings of Buddhist Philosophy; from Steven Collins to the Present.Oren Hanner - 2018 - Sophia 57 (2):211-231.
    Derek Parfit’s early work on the metaphysics of persons has had a vast influence on Western philosophical debates about the nature of personal identity and moral theory. Within the study of Buddhism, it also has sparked a continuous comparative discourse, which seeks to explicate Buddhist philosophical principles in light of Parfit’s conceptual framework. Examining important Parfitian-inspired studies of Buddhist philosophy, this article points out various ways in which a Parfitian lens shaped, often implicitly, contemporary understandings of the anātman doctrine and (...)
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  30. Review of "Caring to Know: Comparative Care Ethics, Feminist Epistemology, and the Mahābhārata" by Vrinda Dalmiya. [REVIEW]Monika Kirloskar-Steinbach - 2018 - Essays in Philosophy 19 (2):349-359.
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  31. Virtue, Self-Transcendence, and Liberation in Yoga and Buddhism.Matthew MacKenzie - 2018 - In Self-Transcendence and Virtue: Perspectives from Philosophy, Psychology, and Theology.
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  32. Buddhism and the Psychology of Moral Judgement.Emily McRae - 2018 - In Oxford Handbook of Buddhist Ethics. New York, NY, USA:
    In this chapter I analyse two Buddhist moral psychological categories: the brahmavihāras (the four Boundless Qualities), which are the main moral affective states in Buddhist ethics, and the kleśas, or the afflictive mental states. Based on this analysis, I argue for two general claims about moral psychology in Indo-Tibetan Buddhist ethics. First, I argue that Buddhist moral psychology is centrally interested in the psychology of moral improvement: how do I become the kind of person who can respond in the best (...)
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  33. Embryo Experimentation in Buddhist Ethics.Piyali Mitra - 2018 - Journal of Dharma Studies 1 (1):163-178.
    The objective of this paper is to explore the Buddhist position particularly within the Mahāyāna sect about the use of human embryos which may be either surplus embryos thawedinthe laboratoryorembryosculturedfor researchpurposes.Buddhismdoesnot give prominence to any supreme creation whose plan might be distorted by human intervention with nature. Buddhism postulates the cyclic course of human existence as eternal. There is no starting point to the series of lives lived and obviously there is no end. In the Buddhist thought, there is a (...)
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  34. Philosophy and ethics.Kumkum Sinha - 2018 - Delhi: B.R. Publishing Corporation.
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  35. Dr. B.R. Ambedkar: A Modern Indian Philosopher.Desh Raj Sirswal - 2018 - Milestone Education Review 1 (09):19-31.
    Dr. B.R. Ambedkar is one of the names who advocated to change social order of the age-old tradition of suppression and humiliation. He was an intellectual, scholar, statesman and contributed greatly in the nation building. He led a number of movements to emancipate the downtrodden masses and to secure human rights to millions of depressed classes. He has left an indelible imprint through his immense contribution in framing the modern Constitution of free India. He stands as a symbol of struggle (...)
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  36. Gandhi Darshan: A Panacea to the Evil of Political Corruption in India.Shiladitya Chakraborty - 2017 - Dialogue and Universalism 27 (1):91-102.
    Corruption is the greatest pitfall of Indian democracy; it gradually erodes the faith of the Indian citizens in parliamentary democracy. Another disconcerting trend is the criminalization of politics which has emerged as a natural corollary to political corruption. The failure to deal with political corruption and criminalization has led to the depravation of political morality in India. It is against this backdrop that the article would examine the issues of political corruption and criminalization of politics in India. The article would (...)
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  37. The Skillful Handling of Poison: Bodhicitta and the Kleśas in Śāntideva’s Bodhicaryāvatāra.Stephen E. Harris - 2017 - Journal of Indian Philosophy 45 (2):331-348.
    This essay considers the eighth century Indian Buddhist monk, Śāntideva’s strategy of using the afflictive mental states for progress towards liberation in his Introduction to the Practice of Awakening. I begin by contrasting two images from the first chapter that represent the power of bodhicitta: the fires destroying the universe at the end of time, and the mercury elixir that transmutes base metals into gold. The first of these, I argue, better illustrates the text’s predominant strategy of destroying the afflictive (...)
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  38. The Nature of a Buddhist Path.Bronwyn Finnigan - 2017 - In Jake H. Davis (ed.), A Mirror is for Reflection: Understanding Buddhist Ethics. New York, NY: Oxford University Press. pp. 33-57.
    Is there a ‘common element’ in Buddhist ethical thought from which one might rationally reconstruct a Buddhist normative ethical theory? While many agree that there is such an element, there is disagreement about whether it is best reconstructed in terms that approximate consequentialism or virtue ethics. This paper will argue that two distinct evaluative relations underlie these distinct positions; an instrumental and constitutive analysis. It will raise some difficulties for linking these distinct analyses to particular normative ethical theories but will (...)
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  39. The Ethics of Radical Equality: Vivekananda and Radhakrishnan’s Neo-Hinduism.Ashwani Kumar Peetush - 2017 - In Shyam Ranganathan (ed.), The Bloomsbury Research Handbook of Indian Ethics. London, UK: pp. 357-382.
    I explore how Vivekananda and Sarvepalli Radhakrishnan’s development of Advaita Vedānta has an enormous impact on Neo-Hindu, and indeed, Indian, self-understandings of ethics and politics. I contend that Vivekananda and Radhakrishnan both conceive of the spirit of Hinduism as a radical form of equality that lies at the heart of an Advaitic (monistic) interpretation of the Upaniṣads. This metaphysical monism of consciousness of self and other in Advaita paves a solid conceptual road to an ethic of radical equality in both (...)
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  40. Beyond Moral Twin Earth: Beyond Indology.Shyam Ranganathan - 2017 - In The Bloomsbury Research Handbook of Indian Ethics. Bloomsbury Academic. pp. 85-102.
    The Linguistic Account of Thought holds that thought is the meaning of declarative sentences. According to Linguistic Internalism, two languages can share sentential meanings and hence express the same thought. According to Linguistic Particularism, thought content is relative to languages and is not shared. We can contrast these two accounts of thought with a third: the intension of a thought is a common disciplinary use of differing meaningful claims, and the extension of a thought is the collection of sentences or (...)
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  41. Patañjali’s Yoga: Universal Ethics as the Formal Cause of Autonomy.Shyam Ranganathan - 2017 - In The Bloomsbury Research Handbook of Indian Ethics. London: Bloomsbury Academic. pp. 177-202.
    Yoga is a nonspeciesist liberalism, founded in a moral non-naturalism, which identifies the essence of personhood as the Lord, defined by unconservative self-governance—an abstraction from each of us that is non-proprietary. According to Yoga, the right is defined as the approximation of the regulative ideal (the Lord) and the good is the perfection of this practice, which delivers us from a life of coercion into a personal world of freedom. It is an alternative to Deontology, Consequentialism, and Virtue Ethics, which (...)
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  42. The Bloomsbury Research Handbook of Indian Ethics.Shyam Ranganathan (ed.) - 2017 - London: Bloomsbury Academic.
    Featuring leading scholars from philosophy and religious studies, The Bloomsbury Research Handbook of Indian Ethics dispels the myth that Indian thinkers and philosophers were uninterested in ethics. -/- This comprehensive research handbook traces Indian moral philosophy through classical, scholastic Indian philosophy, pan-Indian literature including the Epics, Ayurvedic medical ethics, as well as recent, traditionalist and Neo-Hindu contributions. Contrary to the usual myths about India (that Indians were too busy being religious to care about ethics), moral theory constitutes the paradigmatic differentia (...)
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  43. Moral Philosophy: The Right and the Good.Shyam Ranganathan - 2017 - In The Bloomsbury Research Handbook of Indian Ethics. London: Bloomsbury Academic. pp. 5-34.
    I contrast the methodology that prioritizes truth—interpretation—with the prioritization of objectivity or explanation by validity—explication. Explication, the cornerstone of philosophy, allows us to identify the basic concept ETHICS and DHARMA as what theories of ethics and dharma disagree about: THE RIGHT OR THE GOOD. This is objective: what we converge on while we disagree. Four basic moral theories that differ on this concept are: Virtue Ethics, Consequentialism (both teleological), Deontology and Bhakti/Yoga (both procedural). They are mirror images of each other. (...)
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  44. Three Vedāntas: Three Accounts of Character, Freedom and Responsibility.Shyam Ranganathan - 2017 - In The Bloomsbury Research Handbook of Indian Ethics. London: Bloomsbury Academic. pp. 249-274.
    Indian thought is often said to be concerned with ethics (dharma) that leads to freedom (mokṣa). Either this means that we should treat freedom as the end that justifies the ethical life (Consequentialism), or that the ethical life is the procedure that causes freedom (Proceduralism). The history of Vedānta philosophy—philosophy of the latter part of the Vedas—largely endorses the latter option via the “moral transition argument” (MTA): a dialectic that takes us from teleology to proceduralism. It is motivated by a (...)
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  45. Interpretation, Explication and Secondary Sources.Shyam Ranganathan - 2017 - In The Bloomsbury Research Handbook of Indian Ethics. London: Bloomsbury Academic. pp. 103-122.
    This chapter serves as a conclusion to the opening part of this book: Western Imperialism, Indology, and Ethics. The topics covered in this opening part traverse the issues involved in the study of philosophy: these pertain to the philosophy of thought, language, translation theory, moral semantics, culture, imperialism, and proper procedure for research.
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  46. Philosophy, Religion and Scholarship.Shyam Ranganathan - 2017 - In The Bloomsbury Research Handbook of Indian Ethics. London: Bloomsbury Academic. pp. 35-58.
    In this chapter I respond to objections that we should shift our focus from truth to objectivity, from prejudice to research, and from doctrine to disciplinarity. Disciplines are the same practice from differing perspectives and they allow us to triangulate on objects of interest. This entails that objects are discipline relative, and hence the insertion of social scientific concerns in the study of philosophy, as is common place in Indology, is groundless. Having entertained and shown that disciplines aside from philosophy (...)
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  47. The West, the Primacy of Linguistics, and Indology.Shyam Ranganathan - 2017 - In The Bloomsbury Research Handbook of Indian Ethics. London: Bloomsbury Academic. pp. 59-84.
    Why are we saddled with Eurocentric Interpretation, which results in the depiction of Nonwestern thought as religious, and bereft of serious moral theory, while the history of European thought is depicted as the content of secular reason? Interpretation as a mode of explanation is part and parcel with the dominant account of thought originating in Europe as the meaning of language. Interpretation is imperialistic. As it spreads, so too does the European outlook, rendering anything deviant inexplicable and mysterious. Orthodox Indology, (...)
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  48. Self-with-other in teacher practice: a case study through care, Aristotelian virtue, and Buddhist ethics.Dave Chang & Heesoon Bai - 2016 - Ethics and Education 11 (1):17-28.
    Many teacher candidates get their first taste of life as a full-time teacher in their practicums, during which they confront a host of challenges, pedagogical and ethical. Because ethics is fundamental to the connection between teachers and students, teacher candidates are often required to negotiate dilemmas in ways that keep with the ethical ideals espoused both by the professional body and the community at large. Presenting the case of a teacher candidate who finds herself emotionally depleted in her devotion to (...)
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  49. Confucianism, Buddhism, and Virtue Ethics.Bradford Cokelet - 2016 - European Journal for the Philosophy of Religion 8 (1):187-214.
    Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? And how can such comparisons shed light on the unique aspects of Confucian and Buddhist views? This essay (i) provides a historically grounded framework for distinguishing western views, (ii) identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and (iii) then critiques Lee Ming-huei’s claim that Confucianism is closer to (...)
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  50. Readings of the Vessantara Jataka.Steven Collins (ed.) - 2016 - Cambridge University Press.
    The _Vessantara Jataka_ is one of the most popular and influential Theravada Buddhist texts and the final and longest scripture in the Pali Canon. It tells the story of Prince Vessantara, who attained the Perfection of Giving by giving away his fortune, his children, and his wife. Prince Vessantara was the penultimate rebirth as a human of the future Gotama Buddha, and his extreme charity is frequently portrayed in the sermons, rituals, and art of South and Southeast Asia. This anthology (...)
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